Article

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

Buku Joel na Likanda ya Adventiste du Septième Jour ya Laodicée — Motángo Mibale na Mitano

Number Twenty-Five

លេខ​ម្ភៃប្រាំ

Author

Jeff Pippenger

Published

January 11, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Kitab Yoel berhadapan dengan kepemimpinan gereja Masehi Advent Hari Ketujuh Laodikia dengan kesaksian tentang pemberontakannya yang terus meningkat selama empat generasi. Keempat generasi itu juga digambarkan dalam Yehezkiel pasal delapan, di mana dua puluh lima orang dari generasi keempat itu sujud menyembah matahari. Pada tahun 1901, tiga belas tahun sesudah pemberontakan tahun 1888, gereja Advent membentuk sebuah komite untuk memimpin gereja.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

ជនបទប្បញ្ញត្តិប្រតិបត្តិរបស់សន្និបាតទូទៅដំបូង ត្រូវបានបង្កើតឡើងក្នុងអំឡុងការរៀបចំឡើងវិញដ៏សំខាន់នៅសម័យប្រជុំសន្និបាតទូទៅ ឆ្នាំ 1901 ហើយវាមានសមាជិក 25 នាក់។ នេះជាការពង្រីកដ៏សំខាន់មួយ ប្រៀបធៀបនឹងគណៈកម្មាធិការមុនឆ្នាំ 1901 ដែលមានសមាជិកត្រឹមតែ 13 នាក់ប៉ុណ្ណោះ។ ចំនួនសមាជិកបានកើនឡើងតាមបណ្តាឆ្នាំកន្លងមក ប៉ុន្តែព្រះយេស៊ូវតែងតែសម្គាល់ចុងបញ្ចប់ដោយដើមកំណើត។ ដើមកំណើតគឺមានសមាជិក 25 នាក់ ដោយមានម្នាក់មួយជាអ្នកដឹកនាំ ស្របគ្នានឹងវគ្គមួយនៅក្នុងទីបរិសុទ្ធ ដែលមានបូជាចារ្យ 24 នាក់ និងមហាបូជាចារ្យ 1 នាក់។

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Judas dengan Majlis Sanhedrin merupakan dua lambang pemberontakan pada zaman Kristus. Majlis Sanhedrin melambangkan gereja Seventh-day Adventist Laodikia. Penglibatan Sanhedrin dalam penyaliban Kristus melambangkan peranan Adventisme dalam krisis undang-undang Ahad. Sanhedrin—majlis tertinggi orang Yahudi di Yerusalem, yang terdiri daripada imam-imam kepala, tua-tua, dan ahli-ahli Taurat, serta dipengerusikan oleh Imam Besar Kayafas—memainkan peranan yang penting dalam peristiwa-peristiwa yang membawa kepada kematian Yesus.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Selepas penangkapan Yesus di Getsemani (yang diatur melalui pengkhianatan Yudas), Dia dibawa menghadap Sanhedrin pada waktu malam di rumah Kayafas. Mereka mencari kesaksian untuk menghukum-Nya, dengan mengemukakan saksi-saksi yang menuduh-Nya melakukan penghujatan dan pemberontakan.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Nang tuwirang tanungin ni Caiaphas si Jesus kung siya ang Mesiyas (o Anak ng Dios), ang tugon ni Jesus na nagpapatibay, “Ikaw ang nagsabi,” ay nagbunsod sa mataas na saserdote na ipahayag, “Pamumusong!” Hinatulan siya ng kapulungan na karapat-dapat sa kamatayan. Palibhasa’y wala silang kapangyarihan sa ilalim ng pamamahalang Romano na magpatupad ng parusang kamatayan, ibinigay nila si Jesus kay Poncio Pilato, ang Romanong gobernador, na pinararatangan siya ng paghihimagsik upang matiyak ang isang pagpapatupad na Romano. Ang mismong pagpapako sa krus ay isinagawa ng mga kawal na Romano sa ilalim ng utos ni Pilato, ngunit matapos lamang na siya’y nagpaubaya sa panggigipit ng mga punong saserdote at ng isang pulutong (na humingi ng kamatayan ni Jesus at ng pagpapalaya kay Barabbas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Kristus tatkala berada di bumi ini, dunia memilih Barabas. Dan pada hari ini dunia dan gereja-gereja sedang membuat pilihan yang sama. Adegan-adegan pengkhianatan, penolakan, dan penyaliban Kristus telah dipentaskan kembali, dan akan sekali lagi dipentaskan kembali dalam skala yang sangat luas. Manusia akan dipenuhi dengan sifat-sifat musuh, dan melalui mereka tipu dayanya akan memiliki kuasa yang besar. Tepat sejauh terang ditolak, sejauh itu pula akan ada salah pengertian dan salah paham. Mereka yang menolak Kristus dan memilih Barabas bekerja di bawah suatu penyesatan yang membinasakan. Pemutarbalikan dan kesaksian dusta akan berkembang menjadi pemberontakan terbuka. Jika mata jahat, seluruh tubuh akan penuh dengan kegelapan. Mereka yang menyerahkan kasih sayang mereka kepada pemimpin mana pun selain Kristus akan mendapati diri mereka berada di bawah kendali, tubuh, jiwa, dan roh, dari suatu kegilaan yang begitu memikat sehingga di bawah kuasanya jiwa-jiwa berpaling dari mendengar kebenaran untuk mempercayai dusta. Mereka terjerat dan tertangkap, dan melalui setiap tindakan mereka berseru, Lepaskanlah Barabas bagi kami, tetapi salibkanlah Kristus.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Bjale jele qeto eno e a dirwa. Ditiro tšeo di dirilwego sefapanong di a boeletšwa gape. Ka dikerekeng tšeo di tlogetšego therešo le toko go utollwa seo tlhago ya motho e ka se dirago le seo e tlago go se dira ge lerato la Modimo e se molao wo o sa fetogego moyeng. Ga go nyakege gore re makatšwe ke selo le ge e le sefe seo se ka diregago bjale. Ga go nyakege gore re tlabje ke tšwelopele efe goba efe ya poifo. Bao ba gatakelago ka dinao tša bona tše di sa kgethegago molao wa Modimo ba na le moya wo o swanago le wa banna bao ba gobošitšego le go eketša Jesu. Ka ntle le go ikwa molato mo matswalong a bona, ba tla dira mediro ya tatago bona, diabolo. Ba tla botšiša potšišo yeo e tšwilego melomong ya bofora ya Judase, Le tla mpha eng ge nka eketša Jesu Kriste go lena? Bjale le gona Kriste o a eketšwa mo mothong wa bakgethwa ba gagwe.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Jekar petikan itu sungguh-sungguh bermakna tepat sebagaimana yang dikatakannya, maka mereka yang sedang dikenal pasti sebagai “memilih Barabas” tidak akan dapat memahami apa yang diajarkan oleh petikan itu. Mereka itu ialah orang-orang dalam 2 Tesalonika yang menerima kesesatan yang kuat, kerana mereka tidak mengasihi kebenaran. Tentang mereka yang memilih Barabas, dia berkata, “Mereka yang memberikan kasih sayang mereka kepada mana-mana pemimpin selain Kristus akan mendapati diri mereka berada di bawah kawalan, tubuh, jiwa, dan roh, suatu kegilaan yang begitu mempesona sehingga di bawah kuasanya jiwa-jiwa berpaling daripada mendengar kebenaran lalu mempercayai dusta.” Mereka yang sedang memilih Barabas berada di bawah kawalan Syaitan sebelum tanda penunjuk jalan salib dan undang-undang Ahad. Dalam keadaan itu mereka sama sekali tidak mungkin dapat memahami apa yang diajarkan oleh petikan itu. Oleh itu mereka akan mencadangkan bahawa, “keadaan-keadaan ketika Sister White menuliskan kata-kata ini adalah untuk sejarah yang khusus itu, bukan sekarang.” Barangkali mereka akan berkata, “Dia sedang berbicara tentang agama Kristian secara umum, dan ini tidak terpakai secara langsung kepada Seventh-day Adventists.” Karut.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Tentu saja, keadaan sejarah pada waktu Sister White menuliskan kata-kata itu sesungguhnya merupakan suatu ulasan atas sejarah pribadinya, namun sebagaimana halnya dengan Yohanes dalam Kitab Wahyu, ketika seorang nabi diperintahkan untuk menulis, ia diperintahkan untuk menuliskan “apa yang telah kaulihat, baik yang ada sekarang maupun yang akan terjadi sesudah ini.” Ketika seorang nabi mencatat hal-hal yang ada sekarang, pada saat yang sama ia juga sedang mencatat hal-hal yang akan ada.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Hogol hoyongonyn udirdlaga ni Ezekiel-iin 25 huneer tölöölögddög bogood ted bas Korah, Dathan, Abiram nartai hamt baysan 250 huntei zögnöliin huvid niitsen bna. 1888 ony esergüütgegchid bolon Minneapolis-iin Yerönhii Chuulgan deer gartsan esergüütgel ni Korah, Dathan, Abiram nariin boslogyg davtan bna gej Egch White todorhoi todorhoilson ni mon adil chuhal yum. Egch White Ilchlel arvan naimdah bulegiinh ni tengerelch buuj irj, delhiig ööriin aldraar gereltüülüh üed suuliin boroo ehldegiig shuud zaadag.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Hujan akhir akan dicurahkan ke atas umat Allah. Seorang malaikat yang perkasa akan turun dari syurga, dan seluruh bumi akan diterangi dengan kemuliaannya.” Review and Herald, 21 April 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

សិស្ត័រ វ៉ាយត៍ បង្រៀនដោយផ្ទាល់ថា ទេវតានៃវិវរណៈ ជំពូក ១៨ បានចុះមកក្នុងសន្និបាតទូទៅឆ្នាំ ១៨៨៨ ជាមួយនឹងសាររបស់ A. T. Jones និង E. J. Waggoner។ នៅពេលនាងស្ថិតនៅក្នុងសន្និបាត នាងត្រូវបានគ្របដណ្ដប់យ៉ាងខ្លាំងដោយការបះបោរ ដល់ថ្នាក់នាងសម្រេចចិត្តវេចខ្ចប់របស់របររបស់នាង ហើយចាកចេញ ប៉ុន្តែទេវតាមួយបានប្រាប់នាងថា នាងត្រូវតែស្នាក់នៅ ហើយកត់ត្រាប្រវត្តិនោះទុក ពីព្រោះវាជាការកើតឡើងសារជាថ្មីនៃការបះបោររបស់កូរ៉ា។ ហេតុអ្វីបានជាទេវតាចង់ឲ្យកត់ត្រាវាទុក ប្រសិនបើមិនមែនសម្រាប់ធ្វើជាសក្ខីភាពមួយក្នុងថ្ងៃចុងក្រោយ? ប្រសិនបើវាជាសក្ខីភាពសម្រាប់ថ្ងៃចុងក្រោយ តើវាអាចមានន័យអ្វីផ្សេងទៀតបាន ក្រៅពីថា ក្រុមជំនុំ សេវេនដេ អាឌវេនទីស្ទ៍ ឡាវឌីសេ នឹងដើរតាមជំហានរបស់សានហេដ្រីន ក្នុងអំឡុងវិបត្តិច្បាប់ថ្ងៃអាទិត្យ ហើយជាពិសេស គឺប្រវត្តិសាស្ត្រដែលនាំទៅដល់វិបត្តិនោះ។

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Jones ਅਤੇ Waggoner ਦਾ ਸੰਦੇਸ਼ “ਸੱਚਮੁੱਚ ਵਿਸ਼ਵਾਸ ਦੁਆਰਾ ਧਰਮੀ ਠਹਿਰਾਏ ਜਾਣ ਦਾ ਸੰਦੇਸ਼,” “ਲਾਓਦੀਕਿਆ ਦਾ ਸੰਦੇਸ਼,” “ਮਸੀਹ ਦੀ ਧਾਰਮਿਕਤਾ ਦਾ ਸੰਦੇਸ਼,” ਅਤੇ “ਤੀਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼” ਵਜੋਂ ਦਰਸਾਇਆ ਗਿਆ ਸੀ। ਬਾਗੀਆਂ ਨੇ ਉਸ ਸੰਦੇਸ਼ ਦਾ ਵਿਰੋਧ ਕੀਤਾ, ਅਤੇ ਭਵਿੱਖਬਾਣੀ ਦੀ ਆਤਮਾ ਦੀ ਰਹਿਨੁਮਾਈ ਅਤੇ ਸਭਾ ਲਈ ਚੁਣੇ ਗਏ ਦੂਤਾਂ ਨੂੰ ਵੀ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ। Sister White ਇਹ ਵੀ ਸਿਖਾਉਂਦੀ ਹੈ ਕਿ ਜਦੋਂ New York City ਦੀਆਂ ਵੱਡੀਆਂ ਇਮਾਰਤਾਂ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਦੇ ਇੱਕ ਸਪਰਸ਼ ਨਾਲ ਢਾਹ ਦਿੱਤੀਆਂ ਜਾਣਗੀਆਂ, ਤਦੋਂ Revelation 18:1–3 ਪੂਰਾ ਹੋਵੇਗਾ। 9/11 ਤੋਂ ਬਾਅਦ ਲਾਓਦੀਕਿਆਈ Seventh-day Adventist ਕਲੀਸਿਆ ਦੀ ਅਗਵਾਈ ਕੁਰਹ ਦੀ ਬਗਾਵਤ, ਪ੍ਰਾਚੀਨ 25 ਮਨੁੱਖਾਂ ਦੀ ਬਗਾਵਤ, 1888 ਵਿੱਚ ਅਗਵਾਈ ਦੀ ਬਗਾਵਤ, ਅਤੇ ਸਲੀਬ ਤੋਂ ਪਹਿਲਾਂ ਦੇ ਸਮੇਂ ਵਿੱਚ Sanhedrin ਦੀ ਬਗਾਵਤ ਨੂੰ ਦੁਹਰਾ ਰਹੀ ਹੈ। ਉਹ 25 ਮਨੁੱਖ ਇੱਕ ਪ੍ਰਤੀਕ ਹਨ, ਜੋ ਇੱਕ ਜਾਲਸਾਜ਼ ਲੇਵੀਯ ਪੁਰੋਹਿਤਾਈ ਨੂੰ ਦਰਸਾਉਂਦੇ ਹਨ।

A Levite was to 25 years old when he began to serve.

Mu-Levi a fanela ku va ni malembe ya 25 hi vukhale loko a sungula ku tirha.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Tuhan berfirman kepada Musa, demikian: Inilah yang berlaku bagi orang Lewi: mulai dari umur dua puluh lima tahun ke atas mereka harus masuk untuk menjalankan pelayanan pada Kemah Pertemuan; tetapi mulai dari umur lima puluh tahun mereka harus berhenti dari pelayanan itu dan tidak lagi melakukannya. Namun mereka harus membantu saudara-saudara mereka di dalam Kemah Pertemuan untuk memelihara tugas penjagaan, tetapi mereka sendiri tidak lagi melakukan pelayanan itu. Demikianlah harus kaulakukan kepada orang Lewi berkenaan dengan tugas mereka. Bilangan 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Molevi o qala tšebeletso ea hae a le lilemo li mashome a mabeli a metso e mehlano, ’me o sebeletsa lilemo tse mashome a mabeli a metso e mehlano, ho fihlela a le mashome a mahlano. Moromuoa oa Selekane ho Malakia 3 o hloekisa ka mollo hape o ntse o hloekisa Balevi nakong ea molao oa Sontaha, joalokaha A entse ka la 22 Mphalane, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yakni utusan perjanjian, yang kamu sukai; lihatlah, Ia akan datang, firman TUHAN semesta alam.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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. Malachi 3:1–4.

> Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? kerana Ia seperti api pemurni, dan seperti sabun tukang pembasuh: Dan Ia akan duduk sebagai pemurni dan pentahiris perak: dan Ia akan mentahirkan bani Lewi, dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan berkenan kepada Tuhan, seperti pada zaman dahulu, dan seperti pada tahun-tahun yang lampau. Maleakhi 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Nombor “25” sebagai suatu simbol, bukan sahaja melambangkan seorang Lewi yang setia, tetapi juga seorang Lewi palsu. Maka “25” sebagai simbol menandakan pemisahan dua golongan penyembah, sama ada mereka itu gadis-gadis bijaksana dan gadis-gadis bodoh, domba dan kambing, gandum dan lalang. Nombor dua puluh lima bukan sahaja suatu simbol bagi seorang Lewi, tetapi sama pentingnya, ia merupakan simbol pemisahan (penyucian) orang-orang Lewi. Pemisahan itu berlaku pada undang-undang Ahad, dan hal itu merupakan salah satu pokok utama dalam Firman nubuat Tuhan. Maka adalah sesuai bahawa Matius fasal dua puluh lima hanyalah kesinambungan nubuat Yesus tentang akhir dunia dalam Matius dua puluh empat.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Na Yesu akatoka, akaondoka hekaluni; na wanafunzi wake wakamjia ili wamwonyeshe majengo ya hekalu. Naye Yesu akawaambia, Hamyaoni mambo haya yote? Amin, nawaambia, Hapa halitasalia jiwe juu ya jiwe ambalo halitabomolewa. Mathayo 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Apabila Yesus meninggalkan Bait Suci, Dia tidak pernah kembali lagi. Dalam ayat-ayat terakhir pasal dua puluh tiga, Yesus telah menjatuhkan hukuman ke atas Sanhedrin, dan hukuman itu dinyatakan sebagai “lapan” celaka, dengan demikian memalsukan lapan jiwa di atas bahtera, hari kelapan penyunatan, hari kelapan kebangkitan, lapan generasi Abraham 430 tahun dan seterusnya. Nombor “lapan” yang palsu itu selaras dengan orang Lewi palsu.

> Verily I say unto you, All these things shall come upon this generation.

> Ndzi tiyisile ndzi ri eka n’wina: swilo leswi hinkwaswo swi ta wela ehenhla ka rixaka leri.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Ей, Иерусалим аа, Иерусалим аа, эш үзүүлэгчдийг алж, өөр уруу илгээгдсэн хүмүүсийг чулуугаар шиддэг чи, тахиа дэгдээхэйнүүдээ далавчныхаа дор цуглуулдгийн адил, чиний хүүхдүүдийг Би хичнээн олонтаа цуглуулахыг хүссэн боловч та нар хүссэнгүй! Харагтун, танай гэр та нарт эзгүйрэн орхигдлоо.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Ke a lo bolella: Ho tloha joale le ke ke la hlola le mpona, ho fihlela le tla re: Ho hlohonolofalitsoe ea tlang ka lebitso la Morena. Mattheu 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matius bab dua puluh dua berakhir dengan suatu gambaran tentang pengikatan orang-orang jahat ke dalam berkas-berkas, dan berakhir dengan interaksi terakhir antara Kristus dan orang-orang Yahudi yang suka berbantah-bantah. Kemudian dalam bab 24 Ia meninggalkan Bait Allah untuk terakhir kalinya, menghentikan pekerjaan-Nya bagi Israel purba. Pasal itu berakhir sebagaimana ia dimulai, dengan pernyataan bahwa rumah mereka ditinggalkan bagi mereka dalam keadaan kosong, dan apa yang Ia sebut rumah Bapa-Nya ketika Ia mula-mula menyucikan Bait Allah kini telah menjadi rumah Yahudi yang kosong.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Dalam pasal 24, Yesus akan menjawab pertanyaan-pertanyaan tentang Bait Suci dan kehancurannya yang sudah mendekat. Kehancuran itu akan terjadi dalam generasi itu juga, yaitu suatu generasi ular beludak. Ia meninggalkan Bait Suci itu untuk tidak pernah kembali lagi, maka nubuatan-nubuatan yang Ia kemukakan ditujukan kepada Israel rohani, bukan Israel harfiah. Ketika Kristus meninggalkan bait suci yang adalah gereja Masehi Advent Hari Ketujuh Laodikia sebagaimana Ia telah melakukannya terhadap Israel purba, pada saat yang sama bait manusia dari seratus empat puluh empat ribu akan dipersatukan dengan Bait Ilahi untuk selama-lamanya. Ketika Yesus meninggalkan bait suci Israel purba, Ia menceraikan umat perjanjian-Nya yang dahulu itu untuk selama-lamanya.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Mateus capítulo onze até ao capítulo vinte e dois é o ômega da linha do capítulo onze ao vinte e dois no livro de Génesis. Quando a linha começa em Génesis onze, isso também assinala o início de Babel e da aliança de morte de Babel, que alcança o seu cumprimento ômega em Apocalipse capítulo dezassete, versículo onze, o versículo que é o centro exato dos versículos que compõem os capítulos onze a vinte e dois. O meio dos capítulos onze a vinte e dois em Génesis, Mateus e Apocalipse enfatiza, em cada caso, o estandarte ou o seu estandarte contrafeito. Em Génesis foi a circuncisão; em Mateus foi Pedro e a Rocha sobre a qual Cristo edificaria a sua igreja; e em Apocalipse foi a besta contrafeita que era, e não é, e há de subir, que é o oitavo, e é dos sete, e que então é desposada com o dragão.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Sebelas dan dua puluh dua ialah lambang yang menandai penyatuan Keallahan dengan kemanusiaan, yang justru merupakan perkara yang dilambangkan oleh Kristus ketika menuliskan hukum-Nya pada hati dan akal budi kita. 11 dan 22 ialah lambang perjanjian bagi seratus empat puluh empat ribu. Dalam Matius, pasal dua puluh tiga, imamat palsu menerima delapan celaka; pada titik waktu yang sama, imamat yang benar diurapi. Para imam dikuduskan selama tujuh hari, dan pada hari yang kedelapan mereka mulai melayani.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ga se kotsi gore malatsi a supa a boineelo jwa baperesiti, a a neng a feleletsa ka gore tirelo ya bone e simolole ka letsatsi la borobedi, a simologa mo go Dipalo kgaolo ya borobedi le temana ya ntlha, gonne “81” ke sesupo sa baperesiti.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> కాబట్టి యెహోవా మోషేతో ఇలా సెలవిచ్చెను: అహరోనును అతని కుమారులను, వస్త్రములను, అభిషేక తైలమును, పాపబలికి ఒక ఎద్దును, రెండు దూడలను, పులియనిలేని రొట్టెలతో నిండిన ఒక గంపను తీసికొనుము; మరియు సమస్త సమాజమును ప్రత్యక్షపు గుడార ద్వారమునకు కూడదీయుము. అప్పుడు యెహోవా అతనికి ఆజ్ఞాపించిన ప్రకారమే మోషే చేసెను; సమాజము ప్రత్యక్షపు గుడార ద్వారమునకు కూడివచ్చెను. అప్పుడు మోషే సమాజముతో ఇలా చెప్పెను: చేయబడవలెనని యెహోవా ఆజ్ఞాపించిన సంగతి ఇదే. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> “Ku n’wina mi nga humi enyangweni wa Tabernakela ya nhlengeletano hi masiku ya nkombo, ku fikela loko masiku ya ku hlawuleriwa ka n’wina ma hela; hikuva u ta mi hlawulela hi masiku ya nkombo. Leswi a swi endleke namuntlha, Yehovha u lerisile leswaku swi endliwa, ku endlela leswaku ku endleriwa n’wina ku rivaleriwa ka xidyoho. Hikokwalaho mi ta tshama enyangweni wa Tabernakela ya nhlengeletano vusiku ni nhlekanhi hi masiku ya nkombo, mi hlayisa xileriso xa Yehovha, leswaku mi nga fi; hikuva hi sweswo ndzi lerisiwile.” Kutani Aroni ni vana va yena va endla hinkwaswo leswi Yehovha a swi leriseke hi voko ra Muxe. “Kutani swi endlekile leswaku hi siku ra vunhungu, Muxe a vitana Aroni ni vana va yena, ni vakulukumba va Israele; kutani a ku eka Aroni: ‘Titekere rhole lerintsongo ri va gandzelo ra xidyoho, ni khuna yi va gandzelo ro hisiwa, leswi nga riki na xivati, u swi humesa emahlweni ka Yehovha. …’ Kutani Muxe a ku: ‘Hi swona leswi Yehovha a leriseke leswaku mi swi endla; kutani ku kwetsima ka Yehovha ku ta humelela eka n’wina.’ … Kutani Aroni a tlakusa voko ra yena a ri kongomisa eka vanhu, a va katekisa, kutani a rhelela endzhaku ka ku humesa gandzelo ra xidyoho, ni gandzelo ro hisiwa, ni magandzelo ya ku rhula. Kutani Muxe na Aroni va nghena eTabernakeleni ya nhlengeletano, kutani va tlhela va huma, va katekisa vanhu; kutani ku kwetsima ka Yehovha ku humelela eka vanhu hinkwavo. Kutani ku huma ndzilo emahlweni ka Yehovha, wu hisa ehenhla ka alitari gandzelo ro hisiwa ni mafurha; leswi loko vanhu hinkwavo va swi vona, va huwelela, va wa hi mombo.” Levhitika 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

അധ്യായം ഇരുപത്തിമൂന്ന് യഥാർത്ഥ ലേവ്യർ മുദ്രയിടപ്പെടുന്ന സമയത്ത് വെളിപ്പെടുന്ന കള്ള ലേവ്യരെ തിരിച്ചറിയിക്കുന്നു. മത്തായി ഇരുപത്തിരണ്ടാം അധ്യായം യേശുവിനോടു ഇനി ഒരാളും ഏതെങ്കിലും ചോദ്യവും ചോദിക്കാതിരുന്നതോടെ അവസാനിക്കുന്നു; തുടർന്ന് ഇരുപത്തിമൂന്നാം അധ്യായത്തിൽ അവൻ എട്ട് കഷ്ടപ്രഖ്യാപനങ്ങൾ പ്രസ്താവിച്ച്, സൻഹെഡ്രിന്റെ പരീക്ഷാകാലം അവസാനിച്ചിരുന്നതും അപ്പോൾ നിർവാഹകവിധി ആരംഭിക്കാനിരിക്കുകയുമെന്നതും തിരിച്ചറിയിക്കുന്നു. ഇരുപത്തിനാലാം അധ്യായത്തിൽ, അവൻ ദേവാലയത്തെ യെഹൂദരുടെ ഭവനമായി തിരിച്ചറിയിക്കുന്നു. അധ്യായങ്ങളിലെ ക്രമം കാണുന്നത് പ്രധാനമാണ്.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Matyu asɔreɛ du baako kɔsi du mmienu no, ɛda no adi sɛ wɔrewie sɔne a wɔde resɔ apem ɔha aduanan anan no ano wɔ Nyankopɔn ne ɔman bi a wɔayi no adi apam no mu. Palmoni ne ne sɛnkyerɛnne a ɛwɔ alfa asɔreɛ du baako no, ne Ne sɛnkyerɛnne a ɛwɔ omega asɔreɛ du mmienu no, ka asɛm a ɛwɔ asɔreɛ no mu no ho.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Sura yang kedua puluh tiga ialah pendamaian, iaitu penyatuan Ilahi dengan insani sebagaimana dilambangkan oleh angka dua puluh tiga. Namun sura ini menceritakan tentang penghakiman eksekutif terhadap lalang, imamat palsu, dan orang Lewi palsu. Setiap imam ialah seorang Lewi, tetapi tidak setiap orang Lewi ialah imam. Dalam kalangan keturunan Lewi, hanya garis keturunan Harun yang layak bagi keimaman. Alkitab menyatakan bahawa orang Lewi akan mula melayani pada umur dua puluh lima tahun, tetapi anak-anak Kehat akan melayani pada umur tiga puluh tahun.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> ജെഹോവ മോശെയോടും അഹരോനോടും അരുളിച്ചെയ്തതു: “ലെവിയുടെ പുത്രന്മാരിൽ കോഹാത്തിന്റെ പുത്രന്മാരെ അവരുടെ കുടുംബങ്ങളനുസരിച്ച്, പിതൃഭവനങ്ങളനുസരിച്ച് എണ്ണുക; മുപ്പതു വയസ്സുമുതൽ അമ്പതു വയസ്സുവരെ പ്രായമുള്ളവരിൽ, സംഗമനക്കുടാരത്തിലെ സേവനപ്രവർത്തനം ചെയ്‍വാൻ സൈന്യത്തിൽ പ്രവേശിക്കുന്ന എല്ലാവരെയും എണ്ണുക.” സംഖ്യാ 4:1–3

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

លេខ «30» តំណាងឲ្យពួកសង្ឃដែលស្ថិតក្នុងខ្សែពូជរបស់កោះហាត ដែលជាកូនរបស់លេវី ហើយកូនរបស់កោះហាតគឺអាំរ៉ាម ដែលជាបិតារបស់អារ៉ុន។ លេវីមានន័យថា «បានភ្ជាប់ ឬ បានរួមជាមួយព្រះ»។ កោះហាតមានន័យថា «បានប្រមូលផ្តុំជុំវិញព្រះវត្តមានរបស់ទ្រង់»។ អាំរ៉ាមមានន័យថា «ប្រជាជនដែលត្រូវបានលើកតម្កើង» ហើយអារ៉ុនមានន័យថា «អ្នកកាន់ពន្លឺ ឬ អន្តរការីដ៏ត្រូវបានលើកតម្កើង»។ ទាំងអស់នេះរួមគ្នាបង្ហាញពីចលនាមួយពីសមុទ្រក្រហមទៅកាន់ស៊ីណៃ ដូច្នេះហើយវាបម្រើជានិមិត្តរូបនៃសេចក្ដីសញ្ញារវាងព្រះជាម្ចាស់ និងមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ដែលជាព្រះវិហារមនុស្ស ដែលរួមជាមួយព្រះវិហារដ៏ទេវភាព នៅពេលដែលព្រះគ្រីស្ទលាតព្រះហស្តរបស់ទ្រង់ចេញជាលើកទីពីរ ដើម្បីប្រមូលប្រជារាស្ត្រដែលនៅសល់របស់ទ្រង់ចូលទៅក្នុងទីបរិសុទ្ធរបស់ទ្រង់ ជាកន្លែងដែលទ្រង់បន្ទាប់មកលើកពួកគេឡើង ហើយលើកតម្កើងពួកគេ ខណៈដែលពួកគេត្រូវបានបំភ្លឺដោយមហាបូជាចារ្យស្ថានសួគ៌ ដូចដែលទ្រង់បានបំភ្លឺសាដ្រាក់ មេសាក់ និងអាបេឌនេកោ។

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Nomoro ya “30” e emonisi eleko ya komibongisa mpo na banganga-nzambe; mpe 25, lokola mbula ya Baebele ya Baebele, esengeli kosalelama na 30, molongo likolo ya molongo, mpamba te nganga-nzambe nyonso azalaki Molevi, kasi Molevi nyonso azalaki nganga-nzambe te. Ntuku misato emonisi eleko ya komibongisa oyo ebandaki na 1989, na tango ya nsuka, mpe esukaka na mobeko ya Lomingo na États-Unis. Nomoro ntuku mibale na mitano, lokola elembo ya Baebele ya Baebele, ezali mpe elembo ya bokabwani kati na bituluku mibale, mpe na boyokani na banganga-nzambe emonisi bokabwani. Ntuku mibale na mitano etyaki elembo ya bokabwani ya Baebele ya Baebele mpe Baebele ya lokuta na mobeko ya Lomingo, mpe na likambo ya banganga-nzambe ya solo mpe Baebele ya solo esalaka mpe bokeseni, nzokande, bokabwani ya mabe te, lokola ezali na Baebele ya lokuta.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohat ialah salah satu daripada tiga cabang utama bani Lewi (bersama Gersyon dan Merari). Keturunan imam datang secara khusus melalui Harun, keturunan Kohat. Harun ialah keturunan generasi keempat daripada Lewi, dan keistimewaan keimamatan itu dibatasi kepada keturunan lelakinya dalam cabang Kohat ini. Orang Kohat secara keseluruhannya (semua keturunan Kohat) mendapat kehormatan untuk mengangkat barang-barang yang paling kudus, tetapi hanya keturunan Harun yang benar-benar dapat melaksanakan fungsi keimamatan di mezbah dan di dalam tempat kudus. Harun melambangkan generasi keempat yang sama seperti “orang-orang tua” dalam kitab Yoel, atau “tua-tua” dalam Yehezkiel fasal lapan, yang sujud menyembah matahari.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Sisitem ya dikhoso tše 24 tše di fapanyetšanago mošomong (dikarolo) bakeng sa baperisita (gape ka tsela e swanago bakeng sa Balefi bao e sego baperisita, mešomong ya thušo bjalo ka dibini le baleti ba dikgoro) e ile ya hlongwa ke Kgoši Dafida. Dafida o ile a rulaganya ditlogolo tša Arone ka dikhoso tše 24 (dikarolo) gore di hlankele ka go fapanyetšana (1 Koronika 24:1–19). Dafida, ka thušo ya baperisita Tsadoko (wa leloko la Eleatsara) le Ahimeleke (wa leloko la Ithamara), o ile a ba arola ka dihlopha tše 24 (16 go tšwa lelokong le legolo la Eleatsara, 8 go tšwa go la Ithamara). Go ile gwa dirwa matengwa go laola tatelano ya tirelo.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

သင်္ခါရတစ်ဖွဲ့စီသည် တစ်ပတ်လျှင်တစ်ကြိမ် (ဥပုသ်နေ့မှ ဥပုသ်နေ့အထိ) တစ်နှစ်လျှင် နှစ်ကြိမ် အမှုတော်ဆောင်ရပြီး၊ ထို့အပြင် ပင်မပွဲတော်ကြီးများဖြစ်သော ပသခါ၊ ပင်တေကုတ္တေ၊ တဲတော်ပွဲတော်တို့တွင်လည်း သင်္ခါရအားလုံး ပူးပေါင်း၍ အမှုတော်ဆောင်ကြသည်။ ဒါဝိဒ်သည်လည်း ယဇ်ပုရောဟိတ်မဟုတ်သော လေဝိသားတို့ကို ဂီတ၊ တံခါးစောင့်ခြင်း စသည်တို့အတွက် ၂၄ သင်္ခါရအဖြစ် စီမံခန့်ခွဲတော်မူခဲ့သည် (၁ ရာဇဝင်ချုပ် ၂၃–၂၆)။ ဤစနစ်ကို ရှောလမုန်လက်ထက်တွင် အကောင်အထည်ဖော်ခဲ့ပြီး (၂ ရာဇဝင်ချုပ် ၈:၁၄) ဒုတိယဗိမာန်တော်ခေတ်တိုင်အောင် ဆက်လက်ကျင့်သုံးခဲ့သည်။ နှစ်ခြင်းဆရာယောဟန်၏ဖခင် ဇက္ခရိသည် အဘိယ၏ သင်္ခါရတွင် ပါဝင်ခဲ့သည်—လုကာ ၁:၅; ၁ ရာဇဝင်ချုပ် ၂၄:၁၀။ ယဇ်ပုရောဟိတ် ၂၄ သင်္ခါရတို့၏ အစဉ်အလာကို မဲချ၍ သတ်မှတ်ခဲ့ကြပြီး၊ ဇက္ခရိသည် အဘိယ၏ သင်္ခါရတွင်ရှိရာ၊ ထို ၂၄ သင်္ခါရအနက် “အဋ္ဌမ” သင်္ခါရကို ကိုယ်စားပြုသော သင်္ခါရဖြစ်သည်။ “ဇက္ခရိ” ဟူသောအမည်၏ အဓိပ္ပာယ်မှာ “ဘုရားသခင်သည် အောက်မေ့တော်မူသည်” ဖြစ်ပြီး၊ သူ၏ဖခင်၏အမည် “အဘိယ” ၏ အဓိပ္ပာယ်မှာ “ဘုရားသခင်သည် ကျွန်ုပ်၏အဖ” ဖြစ်သည်။

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Әке Құдай Мәсіхке жол дайындайтын хабаршыны көтеремін деген уәдесін есіне алды. Бірақ Захария жексенбілік заңмен де үйлеседі, өйткені дәл сол жерде сенбі — адамдар әрдайым есте ұстауға тиіс болған күн — соңғы сынаққа айналады. Захария — Әбия тобына жататын, «сегізінші» кезектегі діни қызметкердің бейнесі. Захария періштенің хабарына сенбейді де, ұлы Жохан туғанға дейін мылқау болып қалады. Жохан дүниеге келгенде, Захария Жоханның есімі туралы талқылауға қатысады, содан кейін сөйлейді. Соңғы күндердегі пайғамбарлық сөйлеу — Америка Құрама Штаттарының айдаһарша сөйлейтін кезі.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Maka terjadilah, pada hari yang kedelapan mereka datang untuk menyunatkan Anak itu; dan mereka menamai-Nya Zakharia, menurut nama ayah-Nya. Tetapi ibu-Nya menjawab dan berkata, “Tidak demikian; melainkan Ia akan disebut Yohanes.” Dan mereka berkata kepadanya, “Tidak seorang pun dari sanak keluargamu yang disebut dengan nama itu.” Lalu mereka memberi isyarat kepada ayah-Nya, bagaimana ia menghendaki Anak itu disebut. Maka ia meminta sebuah batu tulis, lalu menulis, katanya, “Nama-Nya ialah Yohanes.” Dan mereka semua menjadi heran. Seketika itu juga terbukalah mulutnya, dan terlepaslah lidahnya, lalu ia berkata-kata dan memuji Allah. Lukas 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Johane Mokolobetsi ke wa tirelo ya borobedi ya ga Abija, fela jaaka rraagwe a ne a le jalo. Mo losokong lwa ga Johane, ka letsatsi la borobedi leina la gagwe le a fetolwa. Johane Mokolobetsi o emela bao e leng baperesiti, ba kokomaneng ya bone, ba ba leng mo kamanong ya kgolagano le Modimo, yo o fetolang leina la bone (go tswa kwa Laodikia go ya kwa Filadelofia), a ba tshwaya ka sesupo sa kgolagano, fa United States e bua jaaka kgogela.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Ka mi ni tempel blong God. Ol profetik laen we oli tokbaot tempel oli stap toktok long ol man mo ol woman wanwan, mo tu long saed blong bodi tugeta, from we jos blong God tu i wan tempel. Mo, i gat wan hevenli tempel, mo hemia Kraes we i bildim tempel blong Hae Masta. Hem nao i putum fandesen mo i putum kapston antap long tempel. Long saed blong namba “25” olsem wan saen, 25 i stanap blong ol Livaet, we oli klinim olgeta (separetem olgeta) long ol giaman Livaet long Malakae japta tri, mo we oli tu oli mekem oli kam klin long sem pat ya. Long Esikel japta 40 kasem 48, oli tokbaot wan simbolik tempel wetem plante smol toktok gud. Wota blong laef i kamaot long tempel ya mo i fulumap wol.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Pdnm cekeraan nyang Allah rancang kuteuntôh nyan meuhase ngön ureuëng-ureuëng hamba-Nyan, supaya nan Nyan dumuliakan. Allah geupeujeut Yusuf saboh mata ie udep keu bangsa Mesir. Meulalui Yusuf, udep ban mandum bangsa nyan geupeulheueh. Meulalui Daniel, Allah geupeulheueh udep ban mandum ureuëng beuet-bijaksana di Babilon. Nyan ban penyelamatan nyoe jeut keu peuëjaran lambang; nyan geupeujeulas keu rakyat berkat-berkat rohani nyang geutawarkön keu awaknyan meulalui hubungan ngön Allah nyang Yusuf ngön Daniel sembah. Lagee nyan cit bak uroe nyoe, meulalui umat-Nyan Allah geuhajat keu maba berkat keu donya. Tiap-tiap peugawè nyang Christos meurumat dalam hatee jih, sapeue nyang akan peunampông gaseh-Nyan keu donya, nyan na peugawè saban ngön Allah keu berkat umat manusia. Lagee jih geutarima dari Juruseulamat kurnia keu geubagi bak ureuëng laén, dari ban mandum keuadaan jih meualèr u ateuh arôh udep rohani. Christos troh sabagai Tabib Raya keu geupeubaih luka nyang dosa peugot dalam keluarga manusia; ngön Roh-Nyan, nyang geukeruja meulalui hamba-hamba-Nyan, geupeusampoe bak manusia nyang sakét sabab dosa, nyang meunanggông peudèh, saboh kuasa peubaih nyang raya, nyang manfa’at keu tubôh ngön jiwa. ‘Bak uroe nyan,’ kheun Kitab Suci, ‘na saboh mata ie nyang geubuka keu rumoh Daud ngön keu awak Yerusalem keu dosa ngön keu kenajisan.’ Zakharia 13:1. Ië-ië dari mata ie nyan meusibôt peuguna peubaih nyang akan geupeubaih dua-dua, peunyaket jasmani ngön kelemahan rohani.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Из этого источника течёт могучая река, виденная в видении Иезекииля. «Эти воды текут к восточной стороне, и сойдут на равнину, и войдут в море; и воды его, войдя в море, сделаются здоровыми. И будет, всё живое, пресмыкающееся там, где войдут два потока, будет живо…. У потока по берегам его, с той и с другой стороны, будут расти всякие дерева, доставляющие пищу; лист их не будет вянуть, и плоды на них не будут истощаться; каждый месяц будут созревать новые, потому что вода для них течёт из святилища; плоды их будут употребляемы в пищу, и листья — на врачевание». Иезекииль 47:8–12.” Свидетельства для Церкви, том 6, с. 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

ទីសក្ការៈរបស់អេសេគាល គឺជានិមិត្តសញ្ញាព្យាករណ៍ដ៏ខ្ពង់ខ្ពស់បំផុត ហើយនៅក្នុងវិវរណៈ ជំពូកទី១១ យ៉ូហានត្រូវបានបញ្ជាឲ្យវាស់ទីសក្ការៈ ប៉ុន្តែត្រូវទុកចោលទីលានខាងក្រៅ។ នៅពេលយើងធ្វើដូច្នោះចំពោះទីសក្ការៈរបស់អេសេគាល យើងឃើញថា លេខពីរដែលលេចធ្លោបំផុតនៅក្នុងវិមាត្រនៃទីសក្ការៈ តំណាងឲ្យបព្វជិតភាព។ ៥០ ហត្ថ គឺជាលេខដែលលេចធ្លោបំផុត ហើយវាត្រូវបានធ្វើម្តងទៀត ១១ ដង ជាប្រវែងសរុបនៃសំណុំទ្វារនីមួយៗ (អេសេគាល 40:15, 21, 25, 29, 33, 36, ជាដើម)។ ៥០ ក៏ត្រូវបានប្រើសម្រាប់ប្រវែងជញ្ជាំង និងបន្ទប់ខ្លះៗផងដែរ (42:7–8)។ វាកំណត់ប្រវែងពេញលេញនៃផ្លូវឆ្លងកាត់ទ្វារ ចាប់ពីកម្រិតចូលខាងក្រៅរហូតដល់កម្រិតចូលខាងក្នុង។

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

25 hasta ialah ukuran kedua yang paling menonjol dengan jelas. Ukuran ini diulangi 10 kali sebagai lebar dan luas kompleks-kompleks pintu gerbang (Yehezkiel 40:13, 21, 25, 29, 30, 33, 36). Apabila digabungkan, 50 dan 25 membentuk pola segi empat tepat 50 kali 25 yang konsisten bagi enam pintu gerbang utama. Padanan 50 kali 25 ini mendominasi penerangan seni bina tentang pintu-pintu gerbang yang menuju ke kawasan-kawasan bahagian dalam. Tiada pasangan ukuran lain yang diulangi dengan kekerapan yang begitu sistematik dalam bangunan bait itu sendiri.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Orang Lewi mulai memasuki pelayanan aktif pada usia 25 tahun (Bilangan 8:24: “dari yang berumur dua puluh lima tahun ke atas mereka harus masuk untuk melakukan pekerjaan pelayanan”). Mereka melayani sampai usia 50 tahun (Bilangan 4:3, 39, 43; 8:25: “sampai yang berumur lima puluh tahun”). Ini menghasilkan tepat 25 tahun masa pelayanan aktif (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Naho izany, ilay fe-potoana 25 taona amin’ny fanompoana levitika dia hita taratra mivantana ao amin’ireo refin’ny 25 sy 50 hakiho izay manjaka amin’ny vavahady sy ny rafitry ny tempoly—dia ilay toerana indrindra izay nanompoan’ny Levita. Ny refin-drafitra fototry ny tempolin’i Ezekiela, izany hoe ny tempolin’ny fiangonana mpandresy sy ny iray hetsy sy efatra amby efatra alina, dia voarakitra ara-maritrano ao amin’ilay tempoly indrindra izay tokony hanompoany; TOY ny maha-voaorina ao amin’ilay tempoly indrindra izay tokony hanompoan’ny olon’Andriamanitra ny krômozôma enina amby efapolo. Napetrak’i Palmoni teo amin’ny tempolin’ny olombelona tsirairay sy teo amin’ny tempolin’ny vatana iombonana izay ho Ampakariny ny soniany.

We will continue these lines in the next article.

Re tla tšwela pele ka mela eno mo setlhogong se se latelang.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Orang-orang yang memegang jawatan yang bertanggungjawab tidak boleh menganut prinsip-prinsip dunia yang mementingkan diri dan boros, kerana mereka tidak mampu berbuat demikian; dan sekalipun mereka mampu, prinsip-prinsip seperti Kristus tidak akan mengizinkannya. Pengajaran yang beraneka perlu diberikan. ‘Kepada siapakah Ia akan mengajarkan pengetahuan? dan kepada siapakah Ia akan membuat memahami ajaran? kepada mereka yang telah bercerai susu, dan yang telah dipisahkan dari buah dada. Kerana hukum haruslah atas hukum, hukum atas hukum; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit.’ Demikianlah firman Tuhan harus dengan sabar dibentangkan di hadapan anak-anak dan terus dihadapkan kepada mereka, oleh ibu bapa yang percaya kepada firman Allah. ‘Sebab dengan bibir yang kelu dan dengan lidah yang lain Ia akan berfirman kepada bangsa ini. Kepada mereka Ia berfirman, Inilah perhentian yang dengannya kamu boleh memberikan perhentian kepada orang yang letih; dan inilah penyegaran itu: namun mereka tidak mahu mendengar. Tetapi firman Tuhan itu bagi mereka adalah hukum atas hukum, hukum atas hukum; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, dan tersungkur ke belakang, dan diremukkan, dan terjerat, dan tertangkap.’ Mengapa?—kerana mereka tidak mengindahkan firman Tuhan yang datang kepada mereka.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Ini berarti mereka yang tidak menerima pengajaran, melainkan memelihara hikmat mereka sendiri, dan telah memilih untuk bertindak menurut gagasan mereka sendiri. Tuhan memberikan kepada mereka ujian ini, supaya mereka either mengambil posisi untuk mengikuti nasihat-Nya, atau menolak dan bertindak menurut gagasan mereka sendiri, dan kemudian Tuhan akan membiarkan mereka kepada hasil yang pasti itu. Dalam segala jalan kita, dalam segala pelayanan kita kepada Allah, Ia berfirman kepada kita, ‘Berikanlah kepada-Ku hatimu.’ Roh yang tunduk dan mau diajar itulah yang Allah kehendaki. Yang memberikan kepada doa keutamaannya ialah kenyataan bahwa doa itu dihembuskan dari hati yang penuh kasih dan taat.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Radite tsa Modimo di batla dilo dingwe mo bathong ba Oona; fa ba re, Nka se neele pelo ya me go dira selo se, Morena o ba lesa ba tswelele mo kahlolong ya bone e ba akanyang gore e botlhale, ba se na botlhale jwa legodimo, go fitlha lokwalo lo [Isaia 28:13] lo dirafala. Ga lo a tshwanela go re, Ke tla latela kaelo ya Morena go fitlha fela mo ntlheng nngwe e e dumalanang le kahlolo ya me, mme morago lo ngaparele dikgopolo tsa lona, lo gana go bopiwa ka setshwano sa Morena. A go botsiwe potso e e reng, A mo ke thato ya Morena? e seng, A mo ke mogopolo kgotsa kahlolo ya—–?” Testimonies to Ministers, 419.

Back to Articles